Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	action_n	agree_v	41	3	6.5075	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87471	Regales aphorismi or a royal chain of golden sentences, divine, morall, and politicall, as at severall times, and on several occasions they were delivered by King James. Collected by certain reverend and honourable personages attending on his Majesty.	James I, King of England, 1566-1625.; Stratton, W., editor.	1650 (1650)	Wing J143; Thomason E1408_1; ESTC R202612	37,307	219

was so direct as it described God as he was for he cannot be flattered As for example God is said to be Omnipotent it is true yet there are some things that he cannot have done as he would in respect of mans depraved nature Again he made all things true all that we can behold but there was a place in which he was before he made the world Again it is said that he is every where true but as a King is by his Ambassadours not personally every where Again it is further said that God is unchangeable yet it is also said many times that he repents and therefore though Kings may sometimes be flattered yet God never can 135 That he did not know nor read of above three Jews converted in 20. years 136 That the Turk sent him Ambassage since his comming to England to follow the steps of Queen Elizabeth and not to professe Idolatry for that would overthrow his Crown 137 That the Turks will not suffer the Jews amongst them to sacrifice for that was flat against their laws As we will not suffer the Papists to worship the Masse because against our Laws 138 That the Jews had been so bitten with punishments for Idolatry that they would never indure any shew of it 137 That the religion of the Turks was composed of the Jewish religion of the Christian and of the Arians and policy thereof was to draw infinites of people to his subjection that were uncertainly affected as in the low-Countries they use diversities of religions to strengthen their power but this was observed by the King to be a strange policy 140 That he confessed the Turk to be the greatest Prince in the world and yet that he did not command the tenth part of them which professed Mahometism 141 That there was ten of his religion to one that professed any kind of Christianity and therefore the Popes universality convinced 142 That through the divers compositions of the Turks religion a great part of the world was infected as both the Indiaes America Persia c. 143 The King professed that he would chuse rather to turn Turk than in some fables believe Bellarmine 144 That a German was naturally most constant to himself for although he could well fashion himself to any Country he travelled into yet returning home to his own he would appear to any mans judgement nothing changed from the manner and condition of his own Nation and so in him is most truly fulfilled Coelum non animum mutant qui transmare currunt but with the English or any other nation for the most part it is not so 145 That he oft heard the Lord of Northampton say that a French-man though never so grave sober of countenance yet at one time or other would have his frisk of vanity 146 That Tobacco was the lively image and pattern of hell for that by allusion it had in it all the parts and vices of the world whereby hell may be gained to wit first it was a smoak so are the vanities of the world a smoak and vapour Secondly it delighteth them who take it so do the pleasures of the world delight the men of the world Thirdly it maketh men drunken and light in the head and so do vanities of the world men are drunk therewith ' Fourthly he that taketh Tobacco saith he cannot leave it it doth bewitch him even so the pleasures of the world make men loath to leave them so they are for the most part so inchanted with them Besides the former allusion it is like hell in the very substance of it for it is a stinking loathsome thing so is hell it goeth in at the mouth and out at the nose so doth the smoke of hell through the body and head 147 That he hath heard an old Minister say touching conformity that it would be a scandall for himself to conform yet will allow that his son may do it as if he living a fool all his life desired so to die 148 That no man can thrive that keepeth a whore at rack and manger to wit openly with justification That to rove is proper to expresse the action of the body but to rave is an action of the mind 149 That miracles are now used and maintained among the Papists to the end to confirm a false belief on Saints according as at first Christ used miracles to cause and confirm a true belief on himself 150 Evangelikes are not Evangelists 151 That he is not of opinion that all speeches in Scripture touching beasts or fouls by allegory doth agree with the proper and peculiar natures of them as of that Be wise as Serpents or that comparison of Iob to the Ostridge that seemeth to neglect her young by leaving her egs in the dust which is not the proper nature of them as hath been approved by Barbary-Marchants that have seen them but it seemeth so outwardly because she hideth her egs in the sand and so removeth a little from them but surely for no other end but to protect them that at the time of need and in the hatching to break the shell which of it self cannot 152 That there was never any noted Heretick but the sect of him were much more hereticall 153 That he could find more arguments in the Papists work for the Pope than the Pope himself could do 154 That the Canonists are the very Divels of all the rest 155 That Peter seeing Malchus his Kinsman witnesse against him made him fear the more and so denied his Master 156 Thar if they had accused Christ of ryot the same witnesse would have proved matter to declare his Divinity in healing his ear again 157 To commit a sin against the letter of the Law moral is greater than a sin against the consequent as for example Adultery is a greater sin than Fornication 158 That he stiled a book once sent him by the name of Melchisedeck being without beginning or ending 159 That he readeth more Papists books than Protestant and from thence findeth matter to confirm him in the Protestant Religion 160 That taking all things to the straight tenor of the written letter is the matter of jar betwixt the Puritans and Us. 161 That Henry the fourth of France would have sent Cardinal Peron to convert him the which he denyed for that he held him weak and shallow and refused to lose a heavenly crown for an earthly 162 That he would not admit a publick disputation between twelve Papists and twelve Protestants himself being chosen Umpire because he might lose more that would not be satisfied than he could win although the Papists side were convicted 163 The true Protestant Religion stands like a virtue between two vices Popery and Separatism That an extremity in the excesse this in the defect that aims at the confusion of the State this makes confusion in the Church Let that Prince that desires the welfare of his Kingdome crush the power of the one and curb the malice of the

Philosopher governs by guesse and will prove a dangerous States-man for when uncontrouled affections meet with high fortune they commonly begin tyranny and oppression 196 The difference between the godly and ungodly is that God doth visit the ungodly by punishments names of Plagues Curses and destructions as the plague of Egypt the curse of Cain the destruction of Sodom but the righteous when he doth visit them his punishments corrections chastisements and rods which proceed from instruction not destruction to purge them not to destroy them 197 It is not sufficient for him that already hath enough to defend him from basenesse and want onely to eat and drink and make an even reckoning at the years end for that is baser then baseness no let him do his Country service and purchase honour to his house for we are not in the the world for fruition but for action 198 There is no difference between common Lovers and common Whores they both flatter and make the name of love their bands to serve their particular pleasures 199 As mans nature is not onely to strive against a present smart but to revenge a passed injury so we see that malice hath a longer life than either love or thankfulness hath For as always we take more care to put off pain than to enjoy pleasure because the one hath intermission and with the other we are satisfied So it is in the smart of injuries and the memory of good turns Wrongs are written in marble benefits are sometimes acknowledged requited rarely 200 Allms-deeds merit nothing at Gods hands yet they make him our debtor according to his gracious promise 201 Presumption is ever apt to draw comfort from the vast Ocean of appetite but discretion from the sweet springs of opportunitie 202 He Councels best that prefers the cause of God before any particular 203 Where good men are afraid to call a vice by the proper name it is a sign that the vice is common and that great persons whom it is not safe to anger are infected therewith 204 He that knows not the true grounds of an evill cannot help it but by change which is a dangerous guide of a Common wealth 205 Conscience not grounded on knowledge is either an ignorant fantasie or an arrogant vanitie in one extremitie the Papists erre in the other the Anabaptists 206 Correction without instruction is meer Tyranny 207 God which is the great Law-maker by his Laws prevents sins to the end that punishments may be inflicted on it justly as to avoid Idolatry he forbiddeth the making of Images He that cannot live chaste let him marry 208 False miracles and lying news are the food of superstition which by credulity deludes ignorant people 209 God who cals his elect unto himself to make him enjoy heaven compels none to make defection from himself Nam perdicio tua ex te Israel 210 Time the mother will bring forth Verity her daughter in due season to perfection 211 Riches are desired of wise men onely to keep them from basenesse and to exercise charity 212 A good Pastor is the Physitian of the soul and ought to apply his doctrine according to the tendernesse or hardnesse of the conscience for want of which discretion some mens zeal hath done hurt 213 It is a point of wisedome to maintain the truth with as little disputation as may be least a good cause be marred with ill handling 214 The best Laws are made out of those good Customes whereunto the people are naturally inclined 215 Grosse and brutish errors are sooner reformed than meaner escapes for so much as the one cannot be defended without impudency whereas the other admits some colour for excuse 216 It is not lawfull to use unlaw full instruments were it for never so good a purpose for that Axiome in Divinity is most certain and infallible non est faciendum malum ut bonum inde eveniet 217 Valour is overcome by weaknesse but being too much prized it turneth to unbrideled fury 218 It is neither safe nor honourable for a Prince to buy his Peace or take it up at interest He that hath not a sword to command it shall either want it or want honour with it 219 It is very requisite for a Prince not onely to weigh his designs in the flower but likewise in the fruit he is an unthrift of his honour that enterprises any design the failing wherein may bring him more disgrace then the good success can gain him honour 220 It is much conduceable to the happinesse of a Prince and the security of his Kingdome to gain the hearts of his subjects they that love for fear will hardly be induced to fear for love it is a wise Government which gains such a Tie upon the subject that he either cannot hurt or will not but that government is best and most sure when the Prince commands with love and the subject joys in his obedience 221 Let every souldier arm his mind with hopes and put on courage whatsoever disaster fals let not his heart sink the passage of providence lies through many crooked ways and a despairing heart is the true Prophet of approaching ruine His actions may weave the webs of fortune but not break them 222 It is the part of a wise Magistrate to vindicate a man of Power or State imployment from the malicious scandall of the giddy headed multitude and to punish it with great severity scandall breeds hatred hatred begets division division makes raction and faction brings ruine 223 The strongest Castles that a Prince can build to secure him from domestick commotions or forreign invasion is the hearts of his loving subjects and the means to gain that strength is in all his actions to appear for the publick good studious to contrive and resolute to perform 224 It much conduces to the publick-weal either of a Principality or Republick not to suffer the money and treasure of a State to be ingrossed into the hands of few money is like muck not good unless it be spread 225 It is a necessary providence in a Prince to encourage in his Kingdome Manufacture Marchandize Arts and Arms. In Manufacture lie the vitall spirits of the body politick in Marchandize the spirits naturall in Arts and Arms the animall if either of these languish the body droops as they flourish the body flourishes 226 It is more dangerous for a Prince to violate his laws then his subjects they are liable to punishment and punishment satisfies and satisfaction cures and rectifies the breach But in him the wound ranckles for want of cure that however a Prince begins to break his own laws and ancient customs his State begins her ruine 227 If thou chance to entertain any forreign Souldiers into thy Army let them bear thy colours and be at thy pay lest they interest their own Prince Auxiliary Souldiers are most dangerous a forreign Prince needs no greater invitation to seize upon thy Countrey than when he is required to defend